AgDP Central Committee Issues Statement on Current Situation in Kemant, Gondar

Agaw Democratic Party/AgDP’s Central Committee at its regular session (on Nov. 15) at the town of Zege, Lake Tana, discussed the current turmoil in North Gondar, Kemant Province. It received a report on more than 100 school closure throughout the province in the past two weeks. On the other hand, it learned that some of schools have been reopened since Wednesday, but other remained close. The party expressed its concerned on the deteriorating situation and asked all involved parties to refrain from any act of violence. At the end of the session it has issued the following statements:
1. The current school closure is resulted from the government’s lack of due respect for its constitution. If the government has respect for the country’s constitution, it could treat the Kemant people, or Agaws in general on equal basis and the Kemant’s constitutional quest for self-rule could have been guaranteed under Article 39. The party called on the government to stop percussion and address the Kemant’s demand without delay.
2. The communiqué stated that Kemant people have waged peaceful resistance for the past decay and they need to pursue only peaceful struggle to achieve their goals.
3. The communiqué stressed the murder of an unarmed citizen, Mr. Tegenawu Wolelawu and others, whoever is unacceptable. The party demanded an independent investigation and due justice including adequate compensation for the family members of the victims.
Finally, the communiqué demanded for equal treatment and justice to all citizens.

Posted in Agaw Kemant | 2 Comments

Call for Support for Continuity of wlka

Peaceful political struggle without media is entirely unthinkable. For the past 3-years, the Agaw people’s struggle, specially, Kemant’s struggle for self-rule and equality that took the attentions of many people could not happen at all without wlka. Indeed, wlka has done its professional responsibility as the online press media. Now days, it is facing enormous challenges for its continuity as the forum and provision of compatible services in the dramatically changing world. There are two major parameters wlka has encountered, financial and personnel who have to provide voluntary services indefinitely. At this point, there are only two unpleasant choices, either strengthen the existing media and pursue the resistance for liberty and constitutional rights, or give up, surrender to the oppressors and live in second class citizenship. If the choice is the former, the following measures must be taken for wlka’s effective continuity:
1. It has to be updated including domain modification and hardware upgrading on its base, to uphold its security and functional capacity.
2. Be able to pay transport and allowance for an informant who travels to field to collect first hand evidence.
Certainty, financial commitment is required to execute the project:

  • $6,790 for the system upgrading and enhancement including backup capability for offline availability;
  • $3,386 for allowance and transport cost for the informants per year;
  • $510 for contingency in the case of emergency for immediate life support. If any thing, like automobile accident happens on the informant while in the field;
  • TOTAL of $US 10,686 only.
  • You are kindly requested to support financially the project as you are keen to the liberty of the oppressed people. Also, share this information with those who have no access to the website. Then, please take initiatives and setup a steering committee that can collect fund from the country you are living. Then, communicate wlka in the same way, you send your articles and comments for publication. Leave your full address including e-mail, phone number with country code and name of city. Then, wlka will contact you for a further action. Thanks!

    Posted in Agaw Kemant | 3 Comments

    Dialogue between Kemant Coordinating Committee and Regional Government

    wlka has received the following report:
    Yesterday, the Amhara National Regional State held a discussion with Kemant Identity and Self-Rule Quest Coordinating Committee along with ANDM/EPRDF cadres, from the kebele to regional levels, just to find a political solution for the existing crisis within the Kemant community. After a long deliberation, finally common consensus was reached on the following points:
    1) the kemant identity and self-rule quest shall be answered urgently without any delay and without any precondition;
    2) Kemant as a distinct nationality shall be politically represented and its characteristic features (language, culture and history) shall be developed;
    3) unlawfulness and unlawful way of struggling for rights shall be banned and shall be condemned by the common efforts;
    4) the delimitation of the borders for performing the self-rule task shall be determined according to the consensus of the peoples concerned (referendum);
    5) the regional government shall create an opportunity to review its previous decision ( of the regional council) and proclaim the solution through law with consulting the House of Federation.
    Having these agreements, the conference participants gave their opinions regarding the procedures of how to continue and appreciations were given to all concerned bodies for such kind of democratic deliberations and way of handling or solving political and social problems on the principle of democracy.
    This is really success and one step forward for the Kemant community and other communities at large in securing constitutional rights in democratic and peaceful way!

    Posted in Agaw Kemant | Leave a comment

    More Than 80-Schools Closed in North Gondar, Kemant Province, Ethiopia (udate)

    According a source wants to remain in anonymity, more 80-schools closed since the beginning of the last week in four counties (woredas), Kemant region, North Gondar. School closure is part of non-violent struggle for their constitutional self-rule demand. The schools on strike include primary, high school and preparatory schools. These woredas, which have taken the measure are Chilga, Metema, Lay Amachiho and Gondar Zuriya (vicinity). Other woredas, Quar and Wogera are also about to take the similar step.
    Woreda and zonal officials in the region claimed that situation is beyond their control. A delegate of three persons that traveled to Addis Ababa to discuss with federal authorities on the issue has returned Gondar without meeting any relevant official because of lack of enthusiasm from the other side. On the other hand, an AgDP member in anonymity told a wlka informant, this is not right time to take the strike. He added the Kemant people need to prepare to punish via the election cards rather than closure of the school at this point. Moreover, he expressed his concern that some ANDM extremist cadres might use the event to stir violence through a crime drama to create pretext for abduction and detention as they did in last April.

    UPDATE: Nov 13

    wlka received the following information, but has no capacity to verify independently:
    Two Kemamt activists were shoot by the federal police in Metema woreda on Nov. 9. and Mr. Tegenawu Wolelawu from Aykel, an investor in Metema died. On the same day two federal policemen were killed and one sustained injury by farmers in the response.

    Posted in Agaw Kemant | 1 Comment

    Use of Predatory Journal Publications for Faculty Promotion Sparkled Crisis at Bahir Dar University (Update)

    According to anonymous sources, Bahir Dar University, Haramaye University and Addis Ababa University supposedly the most credible higher education institutes in Ethiopia on the basis of their history of reputations, but that is not the case anymore, faculty members more than 25 secured promotion to a next academic rank after publication of predatory (fraudulent) journals in the past two years. The majority of promotions were conducted on the Peda campus, where College of Business & Economics, College of Science, College of Social Science and College of Health are located. Nevertheless , campuses of College of Agriculture and Institute of Technology had also their lion of shares.
    Serious embarrassment occurred on Technology Institute campus this week following the Deputy Scientific Director’s quest for accelerated promotion to Associate Professorship, as a result of his publications in the predatory journals. On the same day his promotion request had secured primary support at the school level after lengthy hesitation and decided to forward the application to the institution level Promotion Committee, which has power to accept or reject the case, the list of predatory journals circulated to faculty members. His published articles were appeared in these predatory journals. The director has not yet announced his withdrawal of the application after having known his publications are in the wrong spot. His silence provoked speculation that he might do deliberately in dishonest way just to gain promotion.
    According to the same sources, departments and schools which had received the dissemination had already suspended these promotions underway. Many of faculties suggested the reverse of all earlier promotions guaranteed for publishing in the predatory journals. The situation created anxiety especially among staff members who benefited from the predatory journal publications, and has sparkled “psychological crisis”, click here to find list of predatory Journals and also click here for criteria of predatory journals.

    November. 6: Update

    walk received information this afternoon on latest development. Mechanical & Industrial Academic Council has effectively reversed the earlier decision, promotion of the Deputy Scientific Director to Associate Professor as a result of fraudulent related to the journals. Staff reaction is mixed, some those under preparation to benefit from the predatory journals said disappointed, but others see the decision as historic and salvation of Ethiopian universities from dying and saving hard currency wastage for the trash journals based in Nigeria and India. These staff members urge other Ethiopian universities and Ministry of Education to take the same step to protect the universities from fraud campaign.

    Posted in Agaw Kemant | Leave a comment

    Could Ethiopian Grain Be New Quinoa?

    click here

    Posted in Agaw Kemant | Leave a comment

    Bahir Dar University Conference Arranged by Government Raises Various Issues including Amharas Are Agaws or Vice Versa

    According to an anonymous source, the first speaker and chair of the conference was Mr. Alemnew Mokonnen, Organizational Affairs at Regional Government. On October 1-3, Mr. Alemnew, illustrated comparative difference among new liberalism, social liberalism and democratic developmental state. Mr. Alemnew concluded new liberalism is the cause of social crisis in developing countries, like Ethiopia and his government preference to the developmental state was appropriate.
    Following Mr. Alemnew’s lecture, on October 1, Endalamaw Aragie Lecturer & Engineer from Civil Engineering Department disclosed his 10-point basic philosophical statement to address political & social issues in Ethiopia and received hand clamping feedback from the audience. Mr. Alemnew Mekonnen who was chairing the conference also welcomed his statement and added some of notions might deserve more refinement. On October 7, during the discussion session, Endalamaw stated that Amharas are Agaws, or vice versa. Mr. Endalamew who described ethnic politics as stupid parts of human behavior, said, “nationality is concerned there is one nation in the region that is namely Amharas whom actually Semitic influenced Agaws.” He stated the definition of Amhara as free people in terms of spiritual liberty, which means baptized people. He made this comment, at Bahir Dar University instructors & management conference, involved more than 1,600 participants. The conference labeled as training was arranged by the central government on government policy and strategy, October 1, through October 10, 2014, which addressed various political and economic issues.
    Mr. Agegnew Teshale, former North Gondar Governor and senior official from the regional government who was couching the conference reacted following Endalamaw’s statement. Mr. Agegnew said, there are different views in the definition of Amhara. He mentioned as an example, Professor Mesfin Woldemary’s description that characterizes as religious denomination rather ethnicity. He said, the current definition is designated by the ruling party, Ethiopian People’s Revolutionary Democratic Party (EPRDP) and included in the constitute. He added, “you as intellectuals can conduct research on the issue and determined a proper definition on the basis of historical evidence”, then we can debate on it.
    Mr. Agegnew also stated the current constitutional rights given to nations and nationalities to address chronic grievance, cause of war and destruction in the previous political systems. His statement inevitably elicited questions regard to Kemants who have made demands for self-rule. The first person to raise Kemant issue at the conference was Mr. Mullu, Lecturer at IOT. Mr. Agegnew replied that Kemant issue was under study by the federal and regional government and would receive a proper response in line with the constitution. He said, many of questions such as existence of the language has been resolved. The language is on the verge of disappearance and need attention; there are 6,000 people who can speak still the language. He stated the problem we have been facing is geographical adjacency, despite Kemants are dominant, like Chilga and Lay Armacho districts, Amhara and Kemants are mixed up in many areas. Some participants said, the issue of geographical adjacency was addressed in the previous study and proved Kemants’ having of territorial contiguous.
    October 6-8, Mr. Agegnew’s lecture was mainly focused on three issues, chauvinism, narrow nationalism & religious extremism. His key message was these three trends are dangerous for the continuity of the existing political system. Despite, most of audience who reacted to his lecture disagreed with his views. They claimed the theories of chauvinism and narrow nationalism are the ruling party’s divide and conquer tactic, to continue hang in the power. In contrary, they said, critical challenges to the system are absence of democracy, corruption and lack of good governance in the country.

    Statue of Arussi, Oromia

    Another hot, sensational issue created verbal confrontation at the conference was the statue erected in Arussi Zone, Oromia Region, in this year. According to the audience, the statue shows whilst Menelik’s soldier cutting a woman’s breast. The participants were extremely angry on the sculpture. First, they dismissed the reliability of the story. Second, they expressed concerns with the statue’s adverse effects in relationships between the Oromo and Amhara people. Some of speakers associated the statue with anti-Amhara sentiments and acts in Oromia Region in March 2014. The speakers insisted that the statue had been politically motivated in order to sow discord between the two people and recommended for rational review for possible dismantlement.

    FDRE’s Constitution, Article-39

    October 9, the speaker was Mr. Asefa, the senior advisor at Regional Governor’s office. He spoke on FDRE’s constitution. He emphasized the unique provisions of the constitution, specifically, self-determination up to secession, recognition of group and individual rights and public land ownership. On October 8 & 9, the participants also raised the question, why regional naming is attached to one ethnic group, whilst the region has more than one nationalities? He thought it was not the problem. Then, discussion was shifted to Article-39 and a strong controversy was triggered with the article, particularly on the rights of secession. Following questions and suggestions regard the article in group discussion, Mr. Asefa attempted to justify the need for Article 39, whilst dispute erupted, noise from hand clap to stop the speaker overwhelmed the hall. One person uttered procedure, procedure. Mr. Asefa said, “I do not have the procedural problem, let finish my comment. You can reject my view after I finish.” About five-minutes disruption, Dr. Bayle asked the audience to act democratically as the university instructors giving him a chance to express his side. Then, Mr. Asefa got the opportunity to wind up his argument. Next, Asefa gave the audience to comment on his speech; thus, three persons challenged his opinion. Among them were Engineer Endalamew suggested national reconciliation to resolve to existing national problems. Mr. Asefa replied there was no need for reconciliation when there were no quarrelling parties. Again noise reoccurred in rejection to his reply; about 63-people walked out from the hall, and then Asefa was quick to sum up his rhetoric with thanks.

    Bahir Dar University Issues

    On October 9 & 10, higher education institutes & Bahir Dar University’s governance was main topic. Dr. Bayle Damtie, University’s President talked about the university’s situations when he came to the office 3-years ago. What has been done in the past 3-years and what has not been yet materialized. He presented the summary of the performance report. A major achievement illustrated was the development of student information management systems (SIMS) produced by Institute of Technology staff members, Mr. Asefa & Molla. The application has been in operation for the last 3-years, and it was also sold for other universities 4-million birr per institute. The university is earns 10% of the revenue related to the software. He also reported increment in faculty publications, referring 272 publications appeared in the past year. Prior to Dr. Bayle his Vice President, Dr. Mitku gave a speech on education quality that could be revealed through inputs, processes & outputs.
    Dr. Bayle also mentioned support staff, employee grievance related to a new organizational structure and placement. He said, the process is revised by Civil Service, approved by the University Board and competency appraisal was carried out by the university senate members. He stated, the complaint should be primarily related to new positions. He said, nothing was wrong since everybody cannot be assigned in director positions. However, employees in anonymity told a wlka informant that placement was done in violation of white & black written Civil Service directives, and they would appeal to Ministry of Civil Service in Addis Ababa. The employees thought that performance evaluation by the university senate was trickery and it had no authority to evaluate individual performance on behalf of immediate respective supervisors.

    Posted in Agaw Kemant | 1 Comment

    Teddy Afro’s Mistaken Musical Poem

    አብዛኛዎቻችን ቴዲ አፍሮን (ቴዎድሮስ ካሳሁን) የምናውቀው በመረዋ ድምጹና በሚያዜማቸው ‹መሳጭ መሳይ› ግጥሞቹ ነው፡፡አንድ ግለሰብ ስለሚያስበውም ሆነ በተለያየ መንገድ ስለሚሰነዝራቸው አስተያየቶች ማንንም የማማከር ግዴታ የለበትም፡፡ ነገር ግን በዘፈንም ሆነ በሌላ መንገድ የሚያስተላልፋቸው መልዕክቶችና አስተሳሰቦች እውነትን መሰረት ያደረጉና በሌሎች ዘንድ ምን ያክል ተቀባይነት ይኖራቸዋል ብሎ ደጋግሞ ማሰብን ይጠይቃል፡፡
    እርግጥ ነው ቴዲ የሚለቃቸው ዘፈኖች ሊያስገኙ የሚችሉትን ኢኮኖሚያዊ ጠቀሜታዎችን በደንብ አሰልቶ እንደሚያቀንቀንና የት ቦታ በምን ጊዜ ቢቀነቀኑ የበለጠ ገንዘብና ተቀባይነት ሊያመጡ ይችላሉ በሚል ስሜት እንደሚሰሩ ግልጽ ነው፡፡ ለዚህ ጹህፍ መነሻ የሆነኝ ሰሞነኑ በሆላንደ (አምሰተርዳም) ባዘጋጀው የዘፈን ኮንሰርት ያቀነቀነው ዘፈን ግጥሞች ይዘት ነው፡፡ ግጥሞችን እንመልከት፤
    ቀስተ-ደመናው ላይ አንበሳው ከሌለ፣
    የኢትዮጵያ ባንዲራ ትርጉሙ የታለ? ይለናል አርቲስቱ፡፡
    ቁም ነገሩ ግጥም መግጠም ወይም የተሰጠውን ግጥም ማቀንቀን አይደለም፡፡ የግጥሙ መልዕክትና ትርጉም ምን ማለት ነው? የሚለው ነው በአጽኖት መታየት ያለበት፡፡ የኢትዮጵያን ታሪክ በቅጡ የማያዉቁና ተረት ተረትን እውነተኛ የህዝብና የአገር ታሪክ አድርገው ከሚዘክሩ ግለሰቦች በመቀበል ያን እውነት አድርጎ መውሰድ ትልቅ ስህተት ነው፡፡ ዘፋኙ ወደ አቀነቀነው ግጥም ስንኝ እንመለስና በውስጡ የያዘውን መልዕክት እንመልከት፤
    አንበሳው የተጫነበት የኢትዮጵያ ባንዲራ ትርጉሙ ምንድነው?
    ለቴዲ አፍሮና ለመሰሎቹ በኢትዮጵያ የሚገኙ ኢትዮጰያዊያን በሙሉ የዘር ሀረጋቸው ራሳቸውን ‹የዓለም ምርጥ› አድርገው ከሚጠሩ የኢስራኤል ወገን አድርገው የሚቆጥሩና ከዚህ የዘር ሀረግ ያልተገኘ ሰው በንጉሱ ምህረት በኢትዮጵያዊ ምድር መኖር ቢችልም ቅሉ ኢትዮጰያን የማስተዳደር (የመምራት) መብት እንደሌለው በግልጥ በህገ-መንግሥቱ (በአጤ ኃ/ሥላሴህገ-መንግሥት) ተደንግጓል፡፡ በመሆኑም ራሱን ከአፈ-ታሪኩ ሰሎሞናዊ የዘር ሀረግ መምዘዝ ያልቻለ ሰው ኢትዮጵያዊ እንዳልሆነ ይቆጠራል፡፡ የአንበሳው መልክት ባጭሩ (ሞዓ አንበሳ ዘዕም-ነገድ ይሁዳ) ማለት ነው፡፡ ይህ አባባል ባጭሩ የሚነግረን ኢትዮጵዊነትና ሥልጣን በኢትዮጵያ የሚገኘው የሰለሞናዊ ሥረዎ-መንግሥት ዘር በመሆን ሲሆን ይህም ዘር እግዚአብሄርን ወክሎ ያለምንም ሀይ ባይነት ፍጹማዊ በሆነ መንገድ የተቀረውን ህዝብ የመግዛት (የማስተዳደር) ሥልጣን ይኖረዋል ማለት ነው፡፡ ህዝቡም መሬቱም የንጉሰ ማለት ነው፡፡ ሌሎች ህዝቦች ይህን አምነው ሲቀበሉና መገዛቱንም ያለምንም ማንገራገር ሲቀበሉ በኢትዮጵያ ምድር የመኖር መብት ይኖራቸዋል፡፡ ካልሆነ ግን በተወለዱበትና እትብታቸው በተቀበረበት ምድር ተገደው እንዲፈልሱ ይደረጋል፡፡ ይህን በተጨባጭ ለመስረገጥ ያክል ‹‹በአማካኝ ለ300 ዓመታት ያክል በአገዎች ተይዞ የነበረው ሥልጣን በ1270ዎቹ ወደ ትክክለኛ የስለጣን ባለቤት ወደሆነው ወደሰሎሞናዊው ዘር በሠላማዊ መንገድ ተሸጋገረ›› ይላል አብዛኛው የኢትዮጵያ የታሪክ መጽሀፍት፡፡
    ሌላው ቴዲ አፍሮ ያንጎራጎረለትና እንዲሆን የተመኘው ባንዲራ አንበሳው በኩራት የጨበጠውን መስቀል ዘሎታል እንጅ የመስቀሉ ትርጉም በአጭሩ ‹‹ኢትዮጵያ የክርስቲያን ደሴት ናት፡፡ የተለየ እምነት የሚከተሉ ማለትም እስልምናም ኦሪትም ፕሮቴስታንትም ወይም ባህላዊ ዕምነት ተከታዮች ኢትዮጵያዊ አይደሉም›› እንደማለት ነው፡፡ ቢኖሩ እንኳ የሚጠሩት ኢትዮጵያዊ ተብለው ሳይሆን በበኢትዮጵያ የሚገኙ ሞስሊሞች፣ በኢትዮጵያ የሚገኙ የኦሪት ወይም ደግሞ የሌላ እምነት ተከታዮች በመባል ነበር፡፡
    ታዲያ ቴዲ አፍሮ በሆላንድ ምድር ያዘጋጀው ሙዚቃ ኮንሰርት ግጥም
    ቀስተ-ደመናው ላይ አንበሳው ከሌለ፣
    የኢትዮጵያ ባንዲራ ትርጉሙተ የታለ? ማለት
    ያን ያለፈ የግፍ ሥርዓት ለመመለስ የተቀነቀነ ላለመሆኑ በምን ማረጋገጥ ይቻል ይሆን? እርግጥ ነው ይህ ኮንሰርት አምሰተርዳም (ዉጭ አገር) ያደረገበት ዋና ምክንያት የተሻለ ገንዘብ ለመቃረም ይሁንእንጅ አሁን በኢትዮጵያ በመተግበር ላይ ያለው የፌደራል ሥርዓት የግል ጥቅማቸውን ያጎደለባቸው መስሎ የሚሰማቸው የድሮ ሥርዓት ናፋቂዎች የተሰባሰቡበትና የሁሉም ኢትዮጵያዊ እኩል መብት መረጋገጥ የሚያቅለሸልሻቸው መጠራቀሚያ ቦታ መሆኑን ማወቁ አቀንቃኙ ጥሩ የገበያ ባለሙያ አማካሪ እንዳለው ያሳያል፡፡ ከዛ ባለፈ ግን ‹አንበሳው› ላይመለስ ሞቶ ተቀብሯል፡፡ ሙትን መገነዝና ጊዜ እየጠበቁ በተለያየ መንገድ መዘከር ይቻል እንደሆን እንጅ ህይዎት መዝራትና ማዳን ፍጹም አይቻልም፡፡ በዚህ የሞተ አንበሳ ሥም ኢትዮጵያዊያን መከራና ሥቃይ አሳልፈዋል፡፡ በአገራቸው ላይ የባዕዳነት ስሜት እየተሰማቸው ኖረዋል፡፡
    ቴዲ አፍሮ በመቀጠል በኢትዮጵያ ለዘመናት በውሸት ተረት ተረት ሲነገር የነበረን ‹‹የሰሎሞናዊ›› የዘር ሀረግን እውነት አድርጎ በመቀበል ዛሬም ኢትዮጵያዊያን የነሉሲ (ድንቅነሽ) የደምና የአጥንት ክፋይ መሆናቸውን በመካድ ራሳቸውን ‹የምርጥ ዘር› ከሚሉት የኢስራኤል ወገን ናቸው ብሎ ለማምታት እንዲህ ብሎ አቅንቅኗል፤
    ‹‹ሳባና ሰለሞን እናትና አባቴ፣
    አትማልዷትም ወይ ለኢትዮጵያ ናቴ፡፡››
    እርግጥ ነው የዘፋኙ መሳሳት መነሻው ከእርሱ የሚጀምር ሳይሆን ያለፉት ገዥዎቻችን ‹‹እኛ ጥቁር ሳንሆን ከሰለሞን ዘር ሲወርድ ሲዋረድ የተገኘን የ‹ሴም› ዝርያ ያለን ነን ብለው ራሳቸውንና ኢትዮጵያዊያንን በማንነት ቀውስ ከዘፈቁበት ጊዜ ይጀምራል፡፡ ምን አልባት ቴዲ ልብ ያላለው ጉዳይ የዚያ ዘመንና የአሁኑ ዘመን ትውልድ የአስተሳሰብና የእውቀት ደረጃ ተመሳሳይ አለመሆኑን ነው፡፡ የዚያ ዘመን የታሪክ ምንጭ ብቸኛው መጽሀፍ ክብረ-ነግሥት የሚሉት በአራት የተለያዩ ቋንቋዎች ከእንደኛው ወደሌላኛው በቅብብሎሽ እየተተረጎመ የግለሰቦችን የግል ሥሜት አጭቆ ወደ አገራችን የገባ ተረት ተረት ነው፡፡
    ልብ በሉ ይህ ክበረ-መንግሥት የተባለው ተረት ተረት መጽህፍ ከኢትዮጵያዊያን ይልቅ የኢስራኤልን ህዝብ ታላቅነት የሚያደንቅ፣ ኢትዮጵ አገራችንን ሳይሆን በመካከለኛው ምሥራቅ የምትገኘውን ኢስራኤል ‹የተስፋይቱ ምድር› እንድንል፣ንፁሁን ኢትዮጵያዊ (ኩሽ ህዝብ) የሴም ወገን አድርጎ የሚያቀርብና ከቀደምት ገዥዎቻችን አስከተራው ህዝብ ድረስ በማንነት ቀውስ ውስጥ እንዲዘፈቅ ያደረገ የክህደት ዲሪቶ ነው፡፡ ይህ በሰለሞንና በሳባ መካከል ተደረገ የሚባለው ተረት ተረት ግንኙነት እውነት ቢሆን እንኳ በአገራችን ባህል በህጋዊ ጋብቻ ያልተወለደ ልጅ ‹ዲቃላ› እየተባለ ነው የሚጠራው፡፡ ይቅርታ! ለቃሉ አጠቃቀም፡፡ የእኛ ገዠዎችና የእነሱ አቀንቃኝ ህዝቦች ግን ዲቃለነታቸውን በኩራት ተቀብለው ይተርኩታል፣ ያዜሙታልም፡፡ በቤተ ክርስቲያን ጭምር አሁንም ይሰበካል፡፡ ለማንኛውም እኔ የኩሽ ኢትዮጵያዊ ዘር በመሆኔ አንድም ቀን ‹‹የሰለሞን ዲቃላ ነኝ›› ብየ ስለማላውቅ በእነዚህ ሰዎች አፍርባቸዋለሁ፡፡ ግን እኮ ሰለሞን የተባለው የኢስራኤል ንጉስ ግንኙነት ፈፀመ የሚባለው ከንግስቷ ብቻ ጋር ሳይሆን ‹የንግስቲቱን› ደንገጡርም ደፍሮ(rape) ወንድ ልጅ አስወልዷል ነው የሚባለው፡፡ ክብርና ንግሥና በኢሰራኤሉ ንጉስ በኩል የሚገኝ ከሆነ ከደንገጡሯ ተወለደ ተብሎ የሚተርክለትና የእሱ የዘር ሀረግ የሆኑት ሌሎች ኢትዮጵያዊያን ‹‹የቀዳማዊ ሚኒሊክን›› ያክል ክብር ያልተቸራቸው ለምን ይሆን? እንዳውም የሁለቱ ዘሮች የተለያዩ ባላንጣ ህዝቦች ተደርገው ለዘመናት በጦርነትና በጥላቻ አዙሪት ውስጥ እንደኖሩ ይተረካል፡፡ እባካችሁ የምታውቁ አስረዱኝ! ቀዳማዊ ሚኒሊክ በየትኛው ዘመን፣ የት ቦታ የነገሰና የገዛ ንጉስ ነው? ይቅርታ! ከዋናው ነገረ-ሀሳቤ ወጣሁ፡፡
    የቴዲ አፍሮ ‹አትማልዷትም ወይ› መሰረታዊ ምክንያቱ ኢትዮጵያ ከተረተረቱ የሰሎሞን ወገን ያልሆነ ህዝብ በኢትዮጵያ ምድር አኩል በዚህ ሥርዓት መታየት መጀመሩ ‹ኢትዮጵያን አፈራረሳት› ከሚል አጉል ማላዘንና ያን ሙት ሥርዓት ለመመለስ ከማሰብ የመነጨ ለመሆኑ ለሁላችንም ግልጽ ነው፡፡ ቴዲ አፍሮ በነካ አፉ ማቀንቀን የነበረበት ‹‹እኛ የምርጦች ዘር ስለሆን ሌሎች ኢትዮጵያዊያን በኢትዮጵያ ምድር መኖር አትችሉም›› ተብሎ የተፈጸመውን የዘር ማጥፋት ወንጀል ሊያነሳ ይገባው ነበር፡፡ የአገው ህዝቦቸ አካል የሆኑት ገዥዎች ባወጡላቸው አጠራር ‹ፈላሻዎች› ዓለም ያልሰማው የዘር ማጥፋት ወንጅል ‹በሰሎናዊ ተብየው› መንግሥት ተፈጽሞባቸዋል፡፡ አቀንቃኙ ማወቅና ማሳወቅ የነበረበት ዓለም የማያውቀውን ይህን የዘር ማጥፋት ወንጀል ነበር፡፡
    ኢትዮጵያ በዘርኝነት ስትታመስ የነበረችው በሰለሞናዊ ሥርዓት እንጅ ዛሬ ሁሉም ብሄር ብሄረሰቦች እኩል መብት በተሰጣቸው በአሁኒቱ ኢትዮጵያ አይደለም፡፡ ምን አልባት እነዚህ ራሳቸውን ‹የምርጦች ወገን› ነን ብለው የመደቡ በአገር ቤትና በውጭ አገር የሚኖሩ ሰዎች የሁሉም ኢትዮጵያዊ እኩል መብት መጎናፀፍ ለቴዲ አፍሮና ደጋፊዎቹ ኢትዮጵያን በዘር ማተራመስ ሊመስላቸው ይችላል፡፡ ይህ አስተሳሰብ አለ አንኳ ብለን ብንነሳ ምነጩ ራሳቸውና ራሳቸው ብቻ ለመሆናቸው መገመት አያዳግትም፡፡‹‹ኢትዮጵያ በዘር ተከፋፈለች፣ በጎጥ ተዋቀረች›› የሚሉት እነዚህ ራሳቸውን የውሸት ሥም ሰጥተው እኛ ከዳር አስከዳር ያልገዛናት ኢትዮጵያ እንደተከፋፈለችና እንደተቆራረጠች ይቆጠራል ከሚል አጉል ቅዠት የሚመነጭ ነው፡፡ ኢትዮጵያዊያን ያለስማቸው ሥም ያለ መግባራቸው አጉል መግባር፣ ያለዕመነታቸው አጉል ዕምነት የተለጠፈባቸው በማን ሥርዓት እንደሆን ሁሉም ኢትዮጰያዊ ቴዲ አፍሮንና መሰሎቹን ጨምሮ በግልጽ ያውቁታል፡፡
    ቴዲ አፍሮን የተጣባው ሌላው ተውሳክ ዘፈን መዝፈን ከጀመረ አንስቶ አስካሁን የሚያቀነቅው ራሱን ብቸኛ ‹የሀሳዊው ሰለሞን› ወራሽ ብሎ ለሰየመው አንድ መንደር ብቻ ለተገኙ መሪዎች መሆኑ ይህ ግለሰብ በዘረኝነትና በጠባብነት ልክፍት የተለከፈ መሆኑን ማየት ይቻላል፡፡ ጥቁር ሰው፣ ኃይሌ ሀይሌና ሌሎቹን ዘፈኖች መጥቀስ ይቻላል፡፡ ይሁንእንጅ ከእነዚህ ሰዎች በፊት እንድ አጼ ቴዎድሮስ፣ አጼ የኋንስ፣ አሉላአባነጋንና ሌሎች ጀግኖች ለኢትዮጵያ ሉዓላዊነት ሲታገሉ መስዋት ሆነዋል፡፡ የእነዚህን ታላቅ መሪዎች ተጋድሎና መግባር የሚያወድስ አንዲትም ስንኝ አልተቃኘም፡፡ በርግጥ የፈለገውን ማወደስ የማይፈልገውን መተው ግላዊ መብቱ ነው፡፡ ነገር ግን የተወሰኑ መሪዎች ብቻ ለኢትዮጵያ አንድነትና ነጻነት የታገሉ አስመስሎ መደስኮር ምክንያቱ በጣም ግልፅ ነው፡፡ ስለቴዎድሮስ፣ ስለ የኋንስ ወይም ስለሌለች ጀግኖች ግጥም ተደረደረ አልተደረደረ ስለጅግንነታቸው ከኢትዮጵያ አልፎ በዓለም ህዝብ ዘንድ ሲመሰክር ይኖራል፡፡
    ሰሞኑም አምሰተርዳም ላይ ዘረኝነትን አወገዝኩ ብሎ ባዘጋጀው የሙዚቃ ኮንሰርት ሌላ ዘረኝነትን እንዲህ በማለት አቅንቅኗል፡፡
    ‹‹ምን ይላል ሚኒይልክ ምን ይላል ተዎድሮስ፣
    የአንድነቱ ጎጆ በዘር ሲታመስ፣
    ምን ይላል ሚኒሊክ ካሳ ተዎድሮስ፣
    ምን ይላል የኋንስ ተፈሪ ቴዎድሮስ፣
    የተዋለደ ሰው በዘር ሲታመስ፡፡››
    ይህ ግጥም በእውነቱ ምን መልዕክት ለማስተላለፍ የተደረደረ ነው? በኢትዮጵያ ያሉ ህዝቦችን በሙሉ እውቅና ሰጥቶ በእኩል መብት በኢትዮጵያ ሰማይ እንዲኖሩ ማድረግ ዘረኝነቱ ምን ላይ ይሆን? ዘርኝነት ማለት የተለያየ ቋንቋ፣ ባህልና ወግ ያላቸውን ህዝቦች በአንድ የዘር ከረጢት ቋጥሮ ማንነታቸውንና የግል መጠረያ የሆነውን ስማቸውን መቀየር ወይስ ተፈጥሯዊ መብታቸውን ማረጋገጥ? በእውኑ ይህ የፌደራል ሥርዓት ኢትዮጵያዊያን በዘር ተቧድነው እርስ በእርስ እንዲፋጁና እንዲታመሱ በአዋጅ ደንግጓል? የሁሉም ኢትዮጵያዊያን በእኩልነት መኖርና የውስጥ የራስ አስተዳደር መመስረት መከፋፈል የሚሆነው በቴዲ አፍሮና መሰሎቹ ጭንቅላት ካልሆነ በስተቀር በግልጽ በህገ-መንግሥቱ የተቀመጠ የመከፋፈል አንቀፅ አለ? የግል ሥሜት የተጫጫናቸው ቡድኖችና ግለሰቦች ሥርዓቱን አዛብቶ በመተርጎምና የግል ጥቅማቸውን ለማራመድ ሥርዓቱን የጥላቻ ምንጭ አድርገው ተጠቅመውበት ሊሆን ይችላል፡፡ ህዝቦች በሌሎች ክልል ተዘዋውረው የመኖርና ሀብት የማፍራት መብታቸውን ነፍገውና ህገ-መንግሥቱ በግለጽ ካስቀመጠው በተቃራኒ እየሄዱ ሊሆን ይችላል፡፡ የፌደራል ሥርዓቱ ግን ኦሮመው ወደ አማራ፣ አማራው ወደ ትገሬው፣ አፋሩ ወደ ሶማሌ ሶማሌው ወደ ደቡብ ወይም ወደ ሌላ አካባቢ አንዳይዛወር አልደነገገም፡፡ ይህ የሚያሳየው ችግሩ ያለው ከሥርዓቱ ሳይሆን ከተወሰኑ ግለሰቦች የተንሸዋረረ የጠባብነትና የትምህክት አስተሳሰብ መሆኑ ግንዛቤ ሊያዝ የግድ ይላል፡፡ አንድ ብሔር ከሚኖርበት ክልል ወደሌላው ክልል ስፖርት ለወዳጅነት የሚል መርህ አንግቦ ለመጫዎት በሄደበት ከተማ በዘሩ ተሰድቦ የሚመለስ ከሆነና ሌላውም አጸፋውን ‹አይን ላጠፋ አይን የሚል የኦሪት ዘመን ህግን የሚከተልና በዚያ መልኩ የሚያስተናግድ ከሆነ ችግሩ ያለው ከሥርዓቱ ሳይሆን ከአንዳንድ ጽንፈኛና ዘረኛ ግለሰቦች የሚመነጭ ነው፡፡ መቸም መንግሥት በህገ-መንግስቱ ‹‹ወደ ክልላችሁ የሚመጡ የሌላ ብሔረሰቦችን በዘራቸው ስደቧቸው ወይም ድንጋይ ወርውሩባቸው የሚል ህግ ያስቀመጠ አይመስለኝም፡፡ ይህ ባልሆነበት ሁኔታ ሥርዓቱ ለምን በጭፍን ጥላቻ ይወገዛል? ወይስ ደገሞ ‹‹እኛ ያልጋገርነው እንጀራ እኛ ያለወጠወጠነው ወጥ ይበላሻል›› ከሚል የተሳሳተ አስተሳሰብ የሚመነጭ? ኢ.ህአዴግ እየተከሰሰ ያለው በህዝቦች መካከል ለዘመናት ሰፍኖ የነበረው የተዛባ ግንኙነት አለማስቀጠሉ ከሆነ ከብሔራዊ ጭቆና ለመውጣት የተካሄደው ረዥምና መራራ ትግል ያን ለማስቀጠል አልነበረምና ተሳስቶ እንኳ ይህን ላድርግ ቢል በህዝባዊ ማዕበል ከመብረ-ሥልጣኑ በአንድ ቀን ጀንበር እንደሚወገድ ጥርጥር የለውም፡፡ ሊታወቅ የሚገባው አብይ ጉዳይ ኢህአዴግ እንደመንግሥት ቀጠለም አልቀጠለም የፌደራሉን ሥርዓት ሊቀለብስ የሚችል አንድም ኃይል ከአሁን በኋላ ሊመጣ አይችልም፡፡ ይህ ሥርዓት የኢህአዴግ ሳይሆን የህዝቡ ከሆነ ውሎ አድሯል፡፡ ይህን ሥርዓት ለህዝቦች ልዕልና የሚጨነቁ ዜጎች ሁሉ የፖለቲካ አባልነት ካርድ ተሸከሙ አልተሸከሙ ይቆረቆሩለታል፡፡
    እርግጠኛ ነኝ ቴዲ አፍሮ የተገኘበትን ብሄረሰብ ጨምሮ በኢትዮጵያ የሚገኙ ሌሎች ብሔር ብሄረሰቦች ኢህአዴግ ወደ መንበረ-ሥልጣን ከመጣ ጊዜ በኋላ የተፈበረኩ የኢንዳስትሪ ምርቶች ሳይሆኑ ድሮም በኢትዮጵያ ሰማይ ሥር ይኖሩ የነበሩ ዛሬም የሚኖሩ ለወደፊትም የሚኖሩ ህዝቦች መሆናቸው ግልጽ ነው፡፡ኢህአዴግ ኖረም አልኖረም የህዝቦች የአኗኗርና የመብት ጉዳይ ይለያይ ካልሆነ በስተቀር ከመኖር የሚገታቸው አንድም ነገር የለም፡፡ ልዩነቱ በሰሎሞናዊ ዘመን እነዚህ ህዝቦች በእኩል መብት የሚኖሩ ሳይሆኑ በንጉሱ ምህረት ብቻ የሚገዙ ነበሩ፡፡ ዛሬ ግን ሁሉም አንድ አይነት መብት አግኝተዋል፡፡ ይህ ከሆነ የቴዲ አፍሮ ችግር የሚያጠነጥነው ሙትን አሳምሮ ከመገነዝ ያለፈ ኢትዮጵያዊያንን አብሮ በሰላም የሚያስቀጥል አይመስለኝም፡፡ ያንበሳ ምስል የተጫነበት ባንዲራም ከሥርዓቱ ጋር አብሮ ተቀብሯል፡፡
    ሙት ገናዦች ሙትን ያሸሞነሙኑትና ያሳምሩት ካለሆነ በስተቀር ነብስ ሊዘሩለት ከቶም አይችሉም፡፡ ቴዲ አፍሮና መሰሎቹ ከሙት ገናዥነታችሁ ወጥታችሁ አዲሲቷን ኢትዮጵያ እንዴት በጋራ መገንባት እንዳለብን በጋራ ብንሰራ ለኢትዮጵያና ለህዝቦቿ የሚበጅ ይመስለኛል፡፡
    ይህ ቴዲ አፍሮ ሁሉም ሰው ለህሊና መገዛት እንዳለበት ሲመክረን፣
    ‹ አስገምቸ ራሴን፣አልሞላውም ኪሴን› የሚል የዘፈን ስንኝ በአንድ ወቅት አቅንኖ ነበር፡፡ እውን ዘፋኙና ድርጊቱ ምን ያክል የተጣጣሙ ናቸው?
    ሁላችንንም ከሙት ገናዥነት አውጥቶ የራሳችን ታሪክ ሰሪ እንድንሆን ፈጣሪ ይርዳን! አሜን፡፡

    Posted in Agaw Kemant | Leave a comment